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Kenosis: Self-Emptying Love 2, “The Gift of the Magi”

“Jesus said: Whoever has found the world and become rich should renounce the world . . . . The world is not worthy of one who finds himself.” — From The Gospel of Thomas

THE GIFT IS LOVE

Continuing with Cynthia Bourgeault’s insight into Jesus’s chosen kenotic path, I will forgo any introductory comments so as not to clutter the space with thoughts other than those presented in this excerpt from her book THE WISDOM JESUS:

A Pointless Sacrifice?

To flesh out a bit further what this path actually looks like, for­give me if I make a sudden leap into the world of modern litera­ture. Kenosis does not lend itself easily to spiritual theorizing. By far its most powerful and moving enactments have come in the form of story and drama.

One of the most precise descriptions of this path, believe it or not, is the familiar and well-loved story “The Gift of the Magi” by the American author O. Henry. You probably remember the tale. Della and James are newlyweds; they’re madly in love with each other. They are also poor as church mice, and their first Christmas together finds them without sufficient funds to buy each other gifts. But each of these lovers does have one prize possession. James owns a gold watch given to him by his grandfather; Della has stunning auburn hair falling all the way to her waist. Unbeknownst to Della, James pawns his gold watch in order to buy her beautiful silver combs for her hair. Unbe­knownst to James, Della cuts and sells her hair in order to buy him a gold watch chain. On Christmas eve the two of them stare bewilderedly at their completely useless gifts.  It has been a pointless sacrifice—pointless, that is, unless love itself is “the gift of the magi.”

And of course, this is exactly what O. Henry is getting at. In the voluntary relinquishing of their most cherished possessions, they make manifest what love really looks like; they give tangible shape to the bond that holds them together. That’s what kenosis is all about.

Another profoundly kenotic parable of our times is the tale that forms the 1987 movie Babette’s Feast, adapted from a short story by Isak Dinesen.  As the drama unfolds we discover that its heroine, Babette, had until recently been one of the most celebrated chefs in Paris, but during the political riots of 1871 she loses everything—restaurant, livelihood, and family. She flees for her life to rural Denmark and is taken in by two aging sisters who have given their lives to religious work, trying to hold together the spiritual community that their father founded. When Babette arrives, the remaining believers have grown old and weary, lost in petty bickering. Babette tries as best she can to lift their spirits, but nothing seems to be turning the situation around. Out of the blue a letter arrives informing her that she has won three million francs in a lottery back in Paris, and then and there she decides to treat these Danish peasants to a proper French dinner. She imports all the necessary ingredients: not only exotic gourmet delicacies for the seven-course meal itself (each with its appropriate wines, champagnes, and liqueurs) but the china dinnerware, silver cutlery, damask table cloths, and crystal glassware. The film zeroes in on the banquet table as the astonished Danish peasants are suddenly faced with this extrava­gant abundance. At first they are frightened and suspicious, but little by little the mood mellows as they slowly relax into gratitude and forgiveness. The last scene of that banquet night has them all stumbling, a bit drunk but very happy, out into the village square, where they form a circle around the fountain (a vivid image in its own right) and begin to sing and dance togeth­er. After all these years they have finally touched the wellspring, and their hearts are overflowing. Then someone says to Babette, “Well, I guess you’ll be leaving us soon, won’t you, now that you’re a rich woman?” She says, “Rich? I’m not rich. I spent every penny I had on that banquet, three million francs.”

Again we see the same leitmotif as in the O. Henry story. An extravagant sacrifice is in one sense wasted, because these poor peasants cannot really comprehend the magnitude of the gift, and by morning, when they’ve sobered up, they will probably have lost most of its beneficial effect. But no matter; the banquet table is set before them anyway. In her no-holds-barred generos­ity Babette offers these broken, dispirited souls a taste of reassur­ance that their long years of faithfulness have not been in vain. She mirrors to them what God is like, what love is like, what true humanness is like. And she does it precisely by throwing away her entire escape route in a single act of extravagant abundance, extravagant beyond the bounds of earth (and therefore invoking the presence of heaven). That’s the kenotic path.

Theologians have sometimes commented that if the goal of ascent mysticism is to bring about union through convergence at the point of origin, the effect of the kenotic path seems to be. self-disclosure and new manifestation. The act of self-giving brings new realms into being. It shows what God is like in new and different ways. Some of the most intuitive theologians of our times say that this is how the world was created in the first place—because, in the words of Karl Rahner, “God is the prodi­gal who squanders himself.” The act of self-giving is simulta­neously an act of self-communication; it allows something that was coiled and latent to manifest outwardly. “Letting go” (as in non-clinging, or self-emptying) is but a hair’s breadth away from letting be,” and our Judeo-Christian tradition remembers that it is through God’s original “Let there be . . . ” that our visible world tumbled into existence.

I love Cynthia’s authentic thinking and writing outside the box of conventional belief.  She presents a theology that I, as a former Catholic seminary student, can easily accept and understand at a heart level.  In my own published writings and blogging, I have ascribed to “ascent mysticism” as the path of ascension to the “point of origin” we think to be up in some Heaven, a point that Jesus himself taught is within.  When he reportedly ascended into Heaven, did he go up or within? 

There is a passage in my SACRED ANATOMY book where I contemplate this paradoxical dynamic.  The word “up” can be both dimensional and non-dimensional, or vibrational, as in moving up to a higher frequency.  The same is true of the word “down.” The biblical account of Jesus’s ascension indicates that he ascended into “the clouds of heaven.”

For example, I mentioned the “clouds of heaven.”  Jesus was seen by his disciples as ascending into the clouds above their heads. These clouds may have been the conditions in their own (transforming) collective consciousness through which the Lord of Love was making his royal exit from the earthly planes back into the higher planes of being from which he had come, and from which we all come—the “kingdom of heaven” which he had told them more than once “is within you.” This could also be the inference made by the two men in white apparel whom they reportedly saw standing with him and whom they heard say to them:  “Ye men of Galilee, why stand ye gazing up into heaven?  This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.”  This may well be a classic case where the dimensional state simply did not comprehend the non-dimensional.  The darkness did not comprehend the light.  The lower planes simply cannot comprehend the higher.  But the one who stands in the midst of the seven golden candlesticks, the seven planes of being, in the fourth dimension has both physical and spiritual eyes and can see and comprehend the non-dimensional as clearly and easily as the dimensional.

I can appreciate Cynthia’s inference that Jesus descended down all the way—actually “into hell” according to the biblical text—in order to encompass and include all the dimensions of the vast spectrum of Creation in both heaven and earth, in the cycles of restoration, which he was very intentionally in the process of initiating.  In so doing he opened the gates to the Garden of Paradise here on Earth.  As Cynthia states so well in the next excerpt from this chapter, which I will publish in my next post:

It was not love stored up but love utterly poured out that opened the gates to the Kingdom of Heaven.

Until my next post, be love, be loved and be blessed.

Anthony

tpal70@gmail.com

A Nuclear Community, Part 2

   The Atom by Live Science

WE LIVE IN A NUCLEAR COMMUNITY of stars, galaxies and solar systems, all macro expansions of the micro atomic universe with its positively charged central hub and negatively charged cloud of orbiting electrons. Everything in the Universe orbits around a positive nucleus of some kind, a reflection of an inviolate heavenly design of angelic hosts orbiting around the Supreme Creator and Ruler of the Creating Universe—along with a myriad of focused configurations of LORDS and lesser Lords of lords.  

The Atomic World of Controlled Power

The atom is a micro model of right relationships in true community.  In it is manifest the working dynamic of the One Law, simply stated by Lloyd A. Meeker (Uranda) (1907-1954) as “Positive action, Negative reaction or response.” Walter Russell called it “The Law of One” (which I will focus on in my next post).  As I consider these two nomenclatures, I see how compliance with the One Law would bring about Oneness in the human family in “one nation under God.” 

THE ATOM

Consider what we now know about the structure and dynamic operation of this fundamental building block of Creation.  At the nucleus of the atom dwell one or more positively charged Protons and one or more neutral stabilizing particles called Neutrons.  Orbiting around this central hub of focused power are a number of Electrons carrying a negative charge.  Looming behind this atomic portal lies a reservoir of awesome power held in check by the integrity and stability of the tiny atom.  Let’s have a look at the smallest thing in the universe. The following excerpt is from Live Science website.

ATOMS are the basic units of matter and the defining structure of elements.  The term “atom” comes from the Greek word for indivisible, because it was once thought that atoms were the smallest things in the universe and could not be divided.  We now know that atoms are made up of smaller particles: protons, neutrons and electrons – which are composed of even smaller particles, such as quarks.

THE NECLEUS was discovered in 1911 by Ernest Rutherford, a physicist from New Zealand. In 1920, Rutherford proposed the name proton for the positively charged particle of the atom. He also theorized that there was a neutral particle within the nucleus, which James Chadwick, a British physicist and student of Rutherford’s, was able to confirm in 1932.

The NUCLEUS is held together by a strong force, one of the four basic forces of nature. This force between the protons and the neutrons overcomes the repulsive electrical force that would otherwise push the protons apart, according to the rules of electricity. 

PROTONS are positively charged particles found within atomic nuclei. . . .  Protons are about 99.86% as massive as neutrons.

The number of protons in an atom is unique to each element.  For example, carbon atoms have six protons, hydrogen atoms have one and oxygen atoms have eight. The number of protons in an atom is referred to as the atomic number of that element. The number of protons also determines the chemical behavior of the element. Elements are arranged in the Periodic Table of Elements in order of increasing atomic number.

Three quarks make up each proton — two “up” quarks (each with a two-thirds positive charge) and one “down” quark (with a one-third negative charge) — and they are held together by other subatomic particles called gluons, which are massless.

THE NEUTRON: a subatomic particle of about the same mass as a proton but without an electric charge, are present in all atomic nuclei except those of ordinary hydrogen.

Neutrons bind with protons and one another in the nucleus via the nuclear force, effectively moderating the repulsive forces between the protons and stabilizing the nucleus.

PURPOSE: The extra attraction from the neutrons keeps the protons’ electrical charge from tearing an atomic nucleus apart. So the reason for the neutrons is to allow more than one proton to coexist in an atomic nucleus.

[Consider this design and functional dynamic at work in a “nuclear community” comprised of people in consensus groups focused and facilitated by spirit-oriented leadership with the larger community orbiting around this hub and offering loving support in an atmosphere of accord and agreement, with input from all members of the community.]

THREE PARTS: A neutron contains two down quarks with charge –1/3 e and one up quark with charge +2/3 e. Like protons, the quarks of the neutron are held together by the strong force, mediated by gluons. The nuclear force results from secondary effects of the more fundamental strong force.

ELECTRONS are tiny compared to protons and neutrons, over 1,800 times smaller than either a proton or a neutron. Electrons are about 0.054% as massive as neutrons.  Originally known as “corpuscles,” electrons have a negative charge and are electrically attracted to the positively charged protons. Electrons surround the atomic nucleus in pathways called orbitals, an idea that was put forth by Erwin Schrödinger, an Austrian physicist, in the 1920s. Today, this model is known as the quantum model or the electron cloud model. The inner orbitals surrounding the atom are spherical but the outer orbitals are much more complicated.  (Live Science) 

 Then there’s the “God Particle” that, simply stated, gives mass to energy vortices:

In 2012, scientists confirmed the detection of the long-sought Higgs boson, also known by its nickname the “God particle,” at the Large Hadron Collider (LHC), the most powerful particle accelerator on the planet. This particle helps give mass to all elementary particles that have mass, such as electrons and protons…., which allows them to bind together and form things, like stars and planets and Donald Trump’s hair. More broadly, countless Higgs boson particles make up an invisible force throughout the universe called a Higgs field. (Chicago Tribune News, July 10, 2012) 

More current yet, there’s the “Dark Bason” that scientists cannot quite isolate and observe but strongly suspect exists somewhere in the cosmic soup of dark matter:

“Two experiments hunting for a whisper of a particle that prevents whole galaxies from flying apart recently published some contradictory results.  One came up empty handed, while the other gives us every reason to keep on searching.

Dark basons are dark matter candidates based on force-carrying particles that don’t really pack much force.

Unlike the basons we’re more familiar with, such as the photons that bind molecules and the gluons that hold atomic nuclei together, an exchange of dark basons would barely affect their immediate surroundings.

If they existed, on the other hand, their collective energy could be responsible for making up dark matter – the missing mass that provides the extra gravity needed to keep our Universe of stars in their familiar formations.

Unfortunately, the presence of such basons would be about as detectable as a murmur in a storm.  For the physicist, however, a murmur might be enough to still be noticeable given the right kind of experiment.

The two studies – one led by researchers from the Massachusetts institute of Technology (MIT), the other by Aarhus University in Denmark – looked for subtle differences in the positioning of an electron in an isotope as it jumped between energy levels.  If it swayed, this could be a telltale sign of a dark bason’s nudge.   (Source:  www.sciencealert.com)

VORTICES OF ENERGY 

As science has concluded, atoms are not things. They are “vortices of energy” that have no material dimensions. In practical terms, they are not objects that can be placed under a microscope and examined, much less manipulated.  They cannot be divided into their component parts without destroying their cohesive energetic structure and coherent functionality.  As noted above, the word “Atom” literally means indivisible–although not totally invisible. 

Our bodies are made up of these vortices of energy.  They are nuclear communities—as are all “material” structures.  In fact, there are no material structures.  The universe of creating matter is one cosmic nuclear community made up of vortices of energy vibrating at a wide range of frequencies, the lower ranges becoming visible, as well as tangible to our low-range physical senses.  

Now, just take a moment or two to let that sink in.  

THE “FORCE”

Let’s turn our attention away from the anatomy and functionality of the atom and give thought to the “force” that holds it together, as mentioned in some of the definitions and descriptions above.  What is this force that attracts neutrons and protons toward one other?  It is described as “electromagnetism.” I would describe it as the positive phase of the One Law; the radiation of Love originating from the other side of the atomic portal.  This radiation engenders response and attraction leading to union, which in turn results in the creation of a unified “cloud” or field of radiant energy that holds electrons in an orbital pattern of both response and repulsion. In other words, they are both drawn toward and repelled from the nucleus at the same time, a dynamic found at work between all atoms of and throughout the Creating Universe—including in our relationship with God and with one another.  That “force” is the Force of Love, the Fire of fusion that holds the Universe together.  

While the irresistible force of Love draws us in toward union, the radiance of our own divine being incarnate in a flesh body keeps us in a creative proximity in relationship to the all-consuming fire of Love—as well as from one another.  Only in spirit can we know union with God and with one another—that is until we ascend physically to a higher level in the transmutation and transfiguration of our outer forms. At that point, our sense of separation from God and from one another will cease to exist and we will know that union we only believed was possible before and had but a limited experience of.

I will continue this meditation in my next post.  Do feel free to share this post with your friends — and to share any of your thoughts and comments. Until my next post,

Be Love. Be Loved.

Anthony

tpal70@gmail.com

 

A Nuclear Community

“I have thrown fire on the world. Look. I watch it until it blazes.” —Jesus, The Gospel of Thomas

The “fire” that Jesus threw on the world was not wild fires like we’re experiencing along the West Coast.  It’s the all-consuming flame of love, the atomic power at the heart of creation.  In this series I will explore how the design of true community unfolds naturally and organically, fueled by atomic power released under the control of the stabilizing design and dynamics of the atom. Without further intro, I’ll dive right into it.

Our Judaeo-Christian model shaping social and family configurations, dictating human morality and ethics, and designing community structure and governance, needs to be revisited in the light and context of the Natural Laws governing all of Creation, from atom to galaxy and beyond.  In our close in relationships, for instance, monogamy is not a natural arrangement. Neither is marriage, for that matter. They have been necessary, however, as temporary control measures in humanity’s fallen state of consciousness—as are all man-made laws.  

Bible “thumpers” and scholars will surely take issue with me on this and argue that marriage was established and sanctified by the Creator from the beginning when He created Adam and Eve and declared that a woman shall cling to her husband and the two shall be as one.  However, we must remember that the Creation Story in Genesis was written by the patriarch Moses and not by an eyewitness to Creation in the Garden of Eden. . .and it was most likely redacted in order to support the seventh and tenth Commandments.  His was the job, after all, of governing these unruly tribes of Israel reveling in their newfound freedom after their release from bondage in Egypt.  Moses’s Ten Commandments gave him the leverage and divine authority he needed to reign in and cultivate the Nation of Israel into a civilized “Chosen People.” That’s my speculative opinion anyway, for whatever it’s worth. 

In a restored state of consciousness, a new model and paradigm of governance by Love and the Truth of Life come into play.  As the Master Jesus told those who challenged him on the issue of divorcing and remarrying,

For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven. 

He was speaking to a somewhat elevated level of human consciousness, compared to that of the Israelites of old, attempting to elevate it even further by extending an invitation to humanity to rise up, “come up hither,” and enter the Kingdom of Heaven, a spiritual level of consciousness, just above the mental and physical levels—an invitation few at that time accepted.  Nevertheless, through His own victorious life, He established the Way by which resurrection and ascension would be possible for the entire Body of Humanity after his resurrection from the tomb and his eventual ascension from this earthly plane back into Heaven.

As human consciousness rises to higher and higher levels, and human beings are increasingly governed by Spirit from within, rather than by man-made laws—laws that the Master himself admonished us not to make beyond the two Great Commandments He had given—marriage ceases to be necessary.

This is already a dawning reality in many sectors of society, even within the Judaeo-Christian world.  Couples are coming together as “partners” in life.  Angels may not marry but I believe we do come in inseparable pairs, or as “soul mates,” most often with only one incarnating leaving the other to provide guardianship and heavenly connection and support.

Conscious awareness of our angelic nature has already dawned in the experience of a growing number of awakened souls who are conscious of their presence in heaven on earth—the kingdom of Heaven that is at hand and all around us.  Obviously, we are not even close to a collective transformation and transmutation of the mass consciousness of humanity.  However, we are on our way, and a new Golden Age awaits us. This I know.

The Nuclear World of Controlled Power

The atom is a micro model of right relationships in true community.  In it is manifest the working dynamic of the One Law, simply stated by Lloyd A. Meeker (Uranda) (1907-1954) as “Positive Action, Negative Reaction or Response.” Walter Russell called it “The Law of One.” As I consider these two nomenclatures, I see how compliance with the One Law would bring about Oneness in the human family as “one Nation under God.” 

Consider what we now know about the structure and dynamic operation of this fundamental building block of Creation.  At the center of the atom dwell one or more positively charged Protons and one or more neutral particles called Neutrons.  Orbiting around this central hub of focused power are a number of Electrons carrying a negative charge.  Looming behind this nuclear structure lies a potential of awesome power held in check by the integrity and stability of the tiny atom.  We know this by reason of our experience destroying that integrity and releasing that awesome power to destructive ends.

As I pondered this model at three o’clock yesterday morning, awakened by a pressing urgency to explore it further and perhaps do a blog series on it, I am finding much food for meditation as I write.  It’s a huge and complex consideration.  It may not be relevant to all that’s going on in our world today with the West Coast ablaze and smothered in smoke, and the Southern Gulf States ravaged by hurricanes, including our home town in Southwest Louisiana, not to mention the human tragedies occurring globally in war-torn nations, and the divisive political climate here in the US, my thoughts today soar in the New Heaven and engage in the imaging of tomorrow and the New Earth already being born in and through the hearts, minds and innovative activities of thousands around the globe.  So, I ask you my readers to bear with me as I dream of a new world for tomorrow in the midst of a crumbling and burning old world of today.  There’s a legendary phoenix in the ashes.

I will continue in this exploration in my next post and leave you with this provocative saying of the Master Jesus:

“Let those who seek, continue seeking until they find. And when they find, they will become troubled. And when they become troubled, they will be astonished, and will reign over all. [And after they have reigned they will rest.]” –Jesus, The Lost Gospel of Thomas

Until my next post of this new series,

Be love. Be loved.

Anthony

tpal70@gmail.com

Angelic Stature

“Keep peace amidst the turmoil and your crown in the chaos.”

I received several responses to my previous post, which I always welcome and truly appreciate.  Don Hynes’s poem, from which the above quote is taken, found resonance in many.  With this post, I wish to visit my previous post where I intentionally omitted two phrases from the passage I borrowed from Martin Exeter’s service, which I did simply in an effort to be discrete so as not to place word barriers in anyone’s way that may bar them from reading on and hearing what I had to say.

The phrases I omitted are “the blatherings of Satan” and the phrase referring to angels “presenting themselves before the Lord and refusing to be distracted by Satan.”  My rationale is that words, like “Lord” and “Satan,” carry familiar baggage accumulated over the years from repeated usage with limited understanding . . . which also makes them useful in connecting with an audience.  The Master Jesus referenced the “laws and the prophets” and spoke in parables to connect with the people of his day.  With his disciples, whom he came to call “friends,” he spoke more directly as they had become seasoned enough for straight talk without the necessity for parables.   

Since the time these words of Lord Exeter were spoken some forty-three years ago, human consciousness has begun to awaken to the awareness of the oneness of heaven and earth in a multidimensional world of Reality. Those of us who have awakened to the truth know that neither God nor Satan are separate from human beings.  God is not “up there in heaven,” and Satan is not “down there in hell” somewhere, or lurking around whispering evil thoughts into our ears.  God is “so close as to not even be near,” as one spiritual author wrote, and Satan is none other than our own human mind when it is self-active and running its own thoughts rather than being the still lens it was created to be focusing the truth of love for our expression in living.  It can play the role of Satan with its blathering, or it can play the role of Lucifer, the Light-bearer.  My mind is at my command, and I decide the role it will play: “Be still and know that I Am your lord, Lucifer, and the Lord of lords is my Lord, to whom alone I am answerable.” Within the divine order and cosmology, there exists a network of focused points of light, some greater than others, nevertheless all contained within the wholeness of the One Supreme Being and Creator of the Universe. Thus the phrases “Lord of lords” and “King of kings.”

Perhaps I could take the liberty of paraphrasing so as to bring it all closer to home. For example: “I present my outer self before my inner Self and tell my blathering mind to be quiet and focus on what I have to say and do!”  That could be seen as the first step toward the resolution of noisome dissonance in my consciousness: stop the blathering of the mind and be quiet. The next step might best be understood in the context of this phrase: “I present myself in silence before the LORD of lords, having put my blathering mind behind me.” Just saying this effects an inner alignment of my human capacities—and attunement with the WORD, another verbal symbol for the LORD.  Yet, even this does not entirely remove the connotation of separateness. 

Finite words, symbols that they are, fall short in the effort to articulate infinite reality. It may be that we have come to that moment in time where silence alone is all that is necessary to resolve the dissonance in our collective consciousness and in the world. I recall a phrase from the Scriptures that says something about silence: “The Lord is in his holy temple. Let all the earth keep silence before Him.” (Habakkuk 20:20) There are times while watching the news that I know the meaning of this passage and I simply reach for the remote control and turn off the television, and the blathering of the media.     

I would now like to present an excerpt from an evocative service given by Lord Martin Exeter (1909-1988) given back in 1979.  Lord Martin Cecil Exeter became the Seventh Marquees of Exeter with the passing of his brother in 1981, He first moved to the Cariboo in the 1930s to take care of his family’s large ranch at 100 Mile House, BC., where he played a central role in its development.  In this excerpt, Lord Exeter speaks candidly to the reality of angelic presence in the world of dissonance and specifically how we as angels present ourselves to people in our worlds.  In his address to this particular gathering, he refers to those present as “emissaries,” signifying those who represent a higher realm of Being to a lower; in this case the Creator to creation. He speaks specifically to the “stature” of the angels incarnate and the role the angels play in the resurrection and ascension—first of human consciousness and then of the earth—to a higher level of being.

Whether or not human beings are aware, we are creator beings. As creator-beings—another term for angels—we incarnated on Earth at the bequest of our Creator.  In effect, we volunteered to come here and represent the Creator to His creation and creation to the Creator.  Included in our domain of representation are the people on earth—each of us individually having those in our immediate worlds for whom we are responsible in our representation.  Martin offers a comparative perspective with regard to the size of the earth, which may seem large to us, whereas in comparison to our universe, our planetary domicile and domain are very small.  On the other hand, the One whom we represent is large in comparison to the angel, and the countless host of angels that are in God are each one as a grain of sand in comparison to God. So we represent something very great and large to a rather small and seemingly insignificant world, and something comparatively small to an Almighty God.  If we think of this in terms of stature, our angelic stature is large relative to humans, while being quite small relative to God.

Martin speaks forthrightly to incarnate angels everywhere who are emerging in an apocalypse of angelic light speaking truth to power and handling situations in the world with assurance and integrity:

As angels, we do not wish to behave in a brash manner. At the same time we should never deny our stature in our dealings and relationships with the people. It seems that very often emissaries have felt at a disadvantage somehow when working with people in the world. What is meant when it is indicated that one should be spiritual? In the human view this means innocuous, unimportant, unnecessary. The attitude of human nature is that it can get along very well without anything spiritual, except possibly as some sort of an adjunct to human nature. If spiritual things can be used to advantage in what human nature wants to do, well let’s include spiritual things. But it is all self‑centered, isn’t it? As angels, we are certainly not at any disadvantage with respect to people. Our stature is vast relative to the stature of any particular human nature. And while this should not make us conceited—this is angelic nature—we certainly would not deny our authority or our ability to handle what needs to be handled as angels.

The Master never denied His own reality. Occasionally that seemed to get Him into hot water, but He was able to handle the hot water quite easily—no problem. As there is the greater emergence into expression of the angelic nature, we find ourselves at a considerable advantage in the world and in our dealings with people. We really know what it is that is going on, whereas human beings in the world have very little idea as to what is going on. They see things in a very restricted way. There is a very limited outlook and a great deal of uncertainty. Of course human nature puts on a good front occasionally, but let us not be fooled by that. As incarnate angels we are far more capable of handling what needs to be handled than anyone else is, no matter how much of an expert they may be. I’m not speaking particularly of some sort of technical expertise in which we might not be well‑versed. I am thinking of this more in terms of the handling of human nature, the handling of people. In all aspects of human nature function where people are concerned, we need to recognize that we ourselves have a far larger vision, a far greater understanding, than human nature people could possibly have. So we don’t downgrade ourselves. Let’s not put the day off, so that we have to be presented with some particular situation before we will admit that we really do know. Why not admit that we really do know right now?

The pressure of our representation of God to the people—which is what it is—is not particularly in question at the moment, at least not in a specific way in the external sense; but the opportunities will arise certainly in the days to come, where all of you will be handling people and situations in a manner that reveals your capacity to represent God. God isn’t silly and God isn’t stupid. God understands what the situation is. If we represent Him, that is true of us. We don’t need to bog ourselves down in some vast cosmic view and say, “Well I don’t understand that.” That’s not the point. Why would it be necessary to understand that? The only thing that is necessary is to understand the field of our own responsibility which, much of the time, is seemingly quite small. But occasionally we find ourselves projected into a situation where there are other people who are presumably supposed to be experts, but we find out that they are not, that we know a lot more than they do. They have all the book-learning which we may not have, but we have the understanding—and it’s not “Let it be by the hand of another,” but “Let it be by the Word of God.” And we are on hand to speak the Word of God.

Human beings have peculiar concepts about the Word of God—a sort of rolling thunder expression. But I don’t think you have much acquaintance with the Word of God in that clothing; that only happens in movies, doesn’t it, where a disembodied, echoing voice comes on the scene. That isn’t really the way it works. That’s fanciful imagination. Man was created with the voice mechanism so that the Word of God could be spoken on earth. And if the voice mechanism of man is not available to be used, the Word of God is not spoken on earth. But we are offering this mechanism for use, and so the Word of God can be spoken on earth because we are here and because we are handling these situations. And we don’t have any concept that what we say must sound as though it was God speaking, because that would be pandering to human nature, wouldn’t it? And it wouldn’t go down very well with human nature either.

All that is necessary is to speak the words that are necessary and that are fitting in the situation as it arises, having an awareness that we are the ones to handle it. This doesn’t mean either that we go barging in and pushing everybody else aside and say, “Well now I’m going to handle this!” We have no evidence that the Master ever did any such thing. He was quite discreet. However, when He found Himself in a situation, He did not deny His own reality. And He found Himself in a situation very often where the ball was tossed to Him. And we will find ourselves in such situations, partly because people want to test out, but partly also because there is an increasing awareness on the part of many that here is someone who could have the answer. So if the ball is tossed to us we handle it in whatever way may be fitting. We may hold onto the ball and provide what is necessary in a direct way. On the other hand it may be fitting sometimes to toss the ball back. The Master was very expert at this, so that those who were trying to put Him on the spot found themselves put on the spot.

What He said on such occasions has been clothed in a certain type of language, in the King James version of the Bible, which commonly we would not speak nowadays. That has tended to give a sort of aura which is deemed to characterize the words of God, as though we had to speak in Biblical language. No, we speak in the tongue that is now understood. We speak in tongues in this sense, so that those to whom we speak can understand us and can have the opportunity of receiving what it is we offer, without our engendering wrong reactions by what we say or how we say it. We learn to be very diplomatic on many occasions; we also learn to be very forthright on some occasions—whatever is fitting. And as we learn to offer what is spiritually fitting we are speaking the Word of God. This is the way by which what needs to be done on earth in our fields of responsibility may be done. We find that our stature is far greater than human nature stature.

Let us not ever try to inflate ourselves in human nature, because somebody is going to prick the balloon and then there is a sense of being shattered. On that basis one is always on the defensive. We are not on the defensive. We are just offering into every situation what is needed there. But our stature relative to human nature is great. We need to have a consciousness of this as our angelic nature emerges, begins to come forth. We are small before God, but we are large before people. I would stress the fact that being large before people doesn’t mean that we stand up and beat our chests. It just means that we reveal that we are capable. We are capable of doing whatever it is that needs to be done. We don’t thrust ourselves forward, but when we find the ball is in our hands we carry it, we do with it whatever is necessary. But there needs to be this sense of stature relative to human nature, so that you are never intimidated by human nature. You represent God to the people—and you couldn’t do this without being large. So there comes a consciousness of stature. It is enhanced by reason of the fact that one does find out, in various situations, that it really is true, that one has the stature. And, for some at least, there may be a little amazement to find out that one was so much more capable than everybody else in the human nature field. This is not to say that we may not find that there are those in the human nature field still who at the same time have some sensing of the reality of angelic stature. These people you will find work with you. Sometimes it will seem that the most unlikely people are the ones who work with you. The ones you have fingered as being the ones are not the ones at all. You let it prove itself out while retaining your own integrity and your own stature, your own sense of angelic nature.

So there is this largeness in the representation of God in one’s own experience but smallness in representing the people to God. There is always humility before God. This obviously is representing the right attitude of the people toward God: you are humble before God, you are very conscious of your insignificance in God. But the fact of insignificance in God, because God is so limitless, in no way denies your stature in the world. We have that stature, we are responsible for it. This is related to the upward view and the downward view. There is another way this is sometimes considered—the inward view and the outward view. Now we can see how this inward view, when people look in, there is a tendency for them to think that they are looking toward something rather small. And when we look out it’s this vastness—we live in a big world, and that big world goes on and on and on in a vast universe. We think of the largeness therefore as being external and the smallness internal, which, from our previous considerations, you can see is just the reverse of the fact. The smallness is external, the largeness is internal.

It has been said that we do not live inside our bodies but that our bodies live inside of us, at the center of our rather large energetic field, similar to the earth at the center of its gigantic magnetic field.  Our spirit is much larger than our form.  I welcome your thoughts as you wish to share them. Until then,

Be love. Be loved.

Anthony

tpal70@gmail.com

Evolution: From Consonance to Dissonance to Consonance

“This is a time when we either meet the moment or miss the moment. —Eric Garcetti, Mayor of Los Angeles.

It’s a challenge to remain relevant these days as the NOW generation leaves us older folks behind—and my thoughts turn to lofty considerations that seemingly have little if any relevance to current events in the world—philosophical and existential considerations like “Where do we come from and where are we going?” Often while writing a blog article I wonder if anyone really cares about the topic. “Who cares about our origin or our destination? All I care about is where my next job will come from and paying the rent next month?”  That’s understandable . . . for those who have their noses up against the grinding stone.  There is, however, a larger picture to be seen in which these challenging times can be understood and seen for why they are the way they are and what we can do in moving forward, if we would only look up from the grinding stone.  This post offers such a perspective–but it will require you to think.

Before I launch into this post, I wish to share words and a poem from my favorite bard, Don Hynes, sent in response to my previous post:

Thank you for this wonderful perspective brother. You asked for our thoughts. Here are a few of mine:

The New Heaven
The old heaven and earth 
are passing away
before our very eyes.
Anger and opinion of little use
as the ground slips beneath our feet
and the wide sea opens.
The words written long ago
about horsemen riding
and a great city falling
are now in present tense.
Hold together what you wish
of the crumbling structures
but be sure to look ahead,
to begin the work
of the new heaven.
Don’t scar it with old hatreds,
with all that hasn’t worked.
Remember to forget
and follow the trail
that life is leading.
Keep peace amidst the turmoil
and your crown in the chaos.
New life is coming
and into that new body
we are all being born.

Thank you, Don

ORIGIN

I just finished reading Dan Brown’s ORIGIN and I’m dwelling on the chapter where he finally arrives at the anxiously anticipated moment when the pivotal character in the story, futurist and computer entrepreneur Edmund Kirsch, reveals his belief-shattering discovery of the origin of life, along with the origin and destination of the human species, as the age of Artificial Intelligence dawns.  I won’t spill the beans for those who haven’t yet read the book. But I will take a phrase from the chapter to launch a consideration along the lines of the evolution of human consciousness, incorporating also words of my spiritual mentor from back in the day of my conscious awakening. The phrase is

“DISSIPATION-DRIVEN ADAPTIVE ORGANIZATION”

Lifted from the book, this phrase takes me back to my journey through Walter Russell‘s signature work THE UNIVERSAL ONE, in which he portrays and demonstrates the “Creating Process” as one of simultaneous integration and disintegration facilitated by the dance between the equally empowered Masculine and Feminine energies, partners in creation.  When you have a few minutes, it’s revolutionary reading. Just click on the above links to previous posts.

Back to ORIGIN: Edmund Kirsch’s scientific “discovery” of the origin of life in Brown’s novel is based on the urge and compulsion of life-giving energy to move out and bring the light of life to all corners of the Universe. Ergo, the “Big Bang” theory. To accomplish this, the “Laws of the Universe” assemble atoms and molecules into forms that will “dissipate” the energy in order to spread it further out into the formless void of the cosmos.  In the process, forms are disintegrated and dissolved, making room for new forms to emerge, all for the purpose of distributing energy throughout the Universe.  In order to accomplish its drive to spread energy around, the thermodynamic law of the universe creates a state of entropy by destabilizing a system of accumulated energy so that the energy can be dissipated. 

“ENTROPY: A thermodynamic measure of the amount of energy unavailable for useful work in a system undergoing change.” (New World Dictionary)  

Many systems on the planet are undergoing change. Examples of entropy can be seen in weather patterns where hurricanes and tornadoes form to dissipate the built-up warm energy in the tropics then move out and spread the energy into cooler climates, which absorb the energy and dissolve the entropic system.  The same dynamic is at work in the cooling of a cup of hot tea where the heat is dissipated in the tea and absorbed by the cup.

In the larger picture of human relations, entropy is at work in the clash between two classes of people, such as we see in the suppressed prejudicial racial issues in America that have bubbled over into “peaceful” demonstrations against unjust treatment of “people of color” by a policing system purposed to protect them.  Eventually the energy builds up to the point of destabilizing the emotional and mental capacities of the demonstrators which results in violent, and often destructive, outburst of energy.  As the energy is spent, the demonstrations disintegrate.

Considering Don’s poem “New Heaven,” entropy is working in the transference of energy from the disintegrating old heaven and old earth to the New Heaven and New Earth in a process of transmutation.  The acceleration of transference is exponential as the new absorbs the dissipating energy and substance of the old, which appears to be going out with a bang.  To try and stop it is literally a waste of precious energy needed to empower the New Heaven and grow the New Earth.  Fighting and resisting it only feeds it and hastens its collapse.  The word of Life is “Come out of her my people.” 

New life is coming
and into that new body
we are all being born.

 

The Old God is Dying

Along with the passing of the old heaven, the old God of religion is dying.  In Brown’s novel, Edmund Kirsch’s theory is supposed to preclude the need for God in the creating universe—that is, the God of religion made in the image and likeness of man. Science with its Laws of the Universe–quantum physics, chemistry, microbiology, gravity, etc—under the dominion of Artificial Intelligence, had become the new God to replace the old. The obvious question, posed by Michael Langdon, an academic scientist himself, is “Who created the Laws of the Universe?” He suggests that there has to be an Intelligence behind the Universe wherein energy and mass oscillate between chaos and order.  

I propose a more realistic formula: LIFE-DRIVEN ADAPTIVE ORGANIZATION FOR THE ONGOING EXPRESSION OF CREATING LIFE ENERGY, in keeping with Walter Russell’s model, as portrayed in this graphic:

All created forms come from and return to their Origin. The forms for moving life’s creating energy dissolve in the dissipation of energy.  Life’s creating energy itself does not dissipate, except in the form, resulting in the dissolution of the form.

However, we’ve been considering the transformation and transmutation of consciousness, along with the physical body, and not their dissolution—although that is what’s happening in the fallen state into which we’ve incarnated as spiritual beings, angels if you will. The warning by the Creator in the Beginning was and is “thou shalt surely die” if we continue to live our lives on the basis of our self-active mind’s judgments as to what it thinks is “good” and what is “evil.”

ASCENSION TAKES PRESSURE

There is another way our physical forms may go, and that’s up into the Light rather than down into the dust. That would require pressure.  That pressure is available within our living organism wherein spirit and flesh mingle to create a “Human Being.” Life’s energy, allowed to build rather than dissipate, would lift human consciousness to a new and higher level and shift the frequency of our physical forms to a higher vibration, where they would be completely impervious to all disease.

FROM CONSONANCE TO DISSONANCE TO CONSONANCE

So, how does all this play out in the evolution of my consciousness?  It plays out in how I conceptualize sensory perceptions in my consciousness and then neatly file them away into “good” and “bad” categories.  To help demonstrate, allow me to refer to my musical expertise.  

Music is generally a movement of sound-driven energy that alternates back and forth between dissonance and consonance.  There’s nothing “wrong” with dissonance in the musical composition as it is part of the movement of the music, which usually resolves into consonance. By the same token, there’s nothing more “right” about consonance.  One is simply the evolving or resolving phase of the other.  Now, we all love consonance, harmonious sounds of symphony.  It pleases us more, however, when consonance resolves out of dissonance.  Now, if we don’t like the dissonance and attempt to resolve it without any musical knowledge, we would likely create a noisome cacophony.  Listen to this recording of Sergej Rachmaninov’s  Vespers (All-Night Vigil) and experience what I’m talking about. 

(Move the red dot in the tracking bar to 23:50, and listen with your earphones at a moderate volume, as it will get louder at 25:00, then very quiet at 25:27. So, keep your finger on the volume control.)

RESOLVING DISSONANCE

I would now like to share some poignant words and profound insights of my spiritual mentor, Martin Exeter. He spoke these words some forty years ago.  However, as you will see, they are quite applicable to the present state of turbulence in our world.  (Read these excerpts when you have the time to be quiet and still.)

The state of affairs in the world might be described as an immense dissonance of raucous sound. How is this dissonance going to come to a point of consonance, harmonious consonance? How is it going to be resolved? The creative process in operation throughout the whole universe moves in cycles, in the overall sense in a creative spiral. It is an upward movement with which human beings are not particularly familiar because they have not for a long time been participating in it, but it is going on nevertheless. It moves in this spiral from a point of consonance into a state of dissonance and back to a state of consonance again at a higher level. This is the natural creative cycle; there is nothing wrong with it. In its relationship to human beings it was described long ago as the tree of the knowledge of good and evil. Good and evil then were part of that original state—both are perfect. There is consonance and there is dissonance and they each have a part to play in the creative process. There is nothing wrong with the dissonance; there is nothing wrong with the consonance. There is nothing wrong with evil, there is nothing wrong with good, until human beings interfere with the process. Then things go very wrong in human experience, not that this interrupts the creative cycles of the universe particularly but it brings a good deal of tribulation and suffering upon the human race and upon many other forms of life which are part of the creative life cycle related to this earth.

So there has been a mess-up in this whole process because of the failure of human beings, so that they are now disassociated from the creative cycle. We could say, to illustrate something, that at the point of human failure there was a state of consonance. The state of consonance was properly to be followed by a state of dissonance in the true creative cycle, but certain ones distorted the state of dissonance in order to conform with their desires, desires which they presumed were good or would lead to more satisfying consonance. Unfortunately this was none of the business of human beings; they had no business interfering with what was happening. They were warned of what would occur if they insisted on this interference, and of course it did, because they did. And so since that point of consonance there has been a constantly increasing dissonance; the cycle has never been resolved. It may be seen that there were a number of points of hesitation in the dissonant pattern when it could have turned again into a cycle which would have led to consonance, but in each case human failure reoccurred and so the dissonance, or the disintegration in this case, continued.

Now if consonance is to come out of dissonance there must be present in the dissonance a starting point, a starting point which relates to the consonance that is later to appear as the dissonance is resolved. That starting point, in our present consideration of what is necessary on earth to emerge out of this unnatural cycle, is the presence of angels in human form on earth . . . .  This vast dissonance that is present on earth in the experience of all human beings can only be resolved on the basis of this starting point which I have mentioned, because this starting point is a point of consonance within the dissonance. As there is that point of consonance within the dissonance the positive quality of that point begins to draw into association with itself all the material that is necessary to permit a resolution to bring the whole unfolding cycle to the point of consonance which we have referred to as the point of restoration. . . .

What the angels are to do has been described in various ways but maybe we should look at it in the sense of our immediate fields of responsibility, because if we have been sent on earth as angels and we land up here, wherever here may be for the individual, that is the place we have been sent to; otherwise we wouldn’t be here. This is the place which makes possible the resolution from the worldly state of dissonance to a state of consonance. So there is something very special about the particular place where a person is now. There is a place where we always are. It relates to the present moment, doesn’t it? It always relates to the present circumstance and it will include other people who are in the vicinity, who are a part of our present circumstance—this is always so. . . .

Later in his message, Martin Exeter offered something more.

The changes that need to come are changes in consciousness. Did you ever try to change someone else’s consciousness? If I had been trying to do this over these years I would have been discouraged long ago. I have been offering services over a lengthy period of time, not to change anyone’s state of consciousness, because I can’t do that, but to offer the opportunity to those who would receive it to remember how to let their own consciousness change. And I have been very happy over the years in doing this to discover that my own consciousness changed.

That’s how it has worked for me. I’ll close with these words of Martin’s:

Now you can’t as a human being change your own consciousness. You wouldn’t know how to do it or what your consciousness should be after you had gotten it done. So that’s not the point. The point is that we have begun to discover and experience a new state of consciousness to the extent that we have been willing to accept a new quality of expression, not struggling to build some model state of spiritual consciousness that we had decided would be useful but in a very practical way letting our circumstances be used to provide us with the opportunity of giving expression to a quality of living that transcended what we knew before. We had to take responsibility for ourselves to do this, to recognize that whatever it was that was present with us exactly where we were was the facility by which we might let our state of consciousness change.

“Be Where You Are.” As always, I welcome your thoughts and comments. Until my next post, 

Be love. Be loved.

Anthony

tpal70@gmail.com

 

Getting Back to Eden, part 5: The Process of Transformation 2

 

Is it not written in your law, ‘I have said, “You are gods”?’  —Yeshua 

Paradigm shifts have occurred in our consciousness rather frequently over the course of the last several decades, and innovations have emerged in the ways we do things.  In the way we relate to God, for example, we’ve gone from church affiliation and attendance to spiritual transformation by way of “paths” to enlightenment and Self realization; from being mere humans to angels incarnate in bodies that are temples of a living God; from awareness as humans seeking an experience of God to that of God seeking a fuller experience of our humanity, as expressed in the saying “I am God being Human.”

In the field of healthcare, we’ve gone from the medical model of treating the symptoms of disease to the holistic model of treating the whole person and addressing the cause; from physical medicine to “energy medicine,” embracing esoteric energy healing modalities; from running costly and invasive diagnostic tests to honoring the body’s innate intelligence and wisdom by reading its energy fields and meridian circuits via muscle-testing for first hand information from the body itself about its condition and need for intervention and/or nutritional support; and from reactive passive healthcare to proactive preventive wellness care. We’ve even found a way via bio-energetic inquiry to discern and treat the cause of dis-ease at the emotional and subconscious levels with “Neuro-Linguistic Programing,” an approach too innovative and subtle for the reductionist “fix the problem from outside-in” mindset. Ultimately, we’ve dared to transplant organs from one body to another, even clone living forms via genetic engineering and test-tube creation.

In the tech world we’ve gone from naturally endowed intelligence to artificial intelligence; from building structures with bricks and mortar to constructing matter at the atomic level with nanotechnology; from assembly-line manual labor to robotics; from land lines to cell phones, from writing letters to sending emails, and now texts; and from attending seminars and conferences to teleconferencing in virtual “face time” space. We’ve gone from doing research in a library to “Googling” just about anything we want to know.

In science and physics we’ve seen leaps upward and out into the macrocosm of space and downward into the microcosm of quantum physics. We’ve “progressed” from mechanical and chemical engineering to genetic engineering of plants, foods, and, God help us, our own species.

In a word, we’ve evolved in our consciousness — and in our identity — as well as in our expression and functions, from being “creatures of circumstance” to creators; from being “mere humans” to becoming gods in our own right.

Transformation, the changing of the outer form of things, has been the main event of the last sixty years. And now with this coronavirus pandemic, social distancing has isolated us from one another—coupled by job and economic disruptions, world-wide social transformation is underway. The last 40 years of the 20th Century were particularly marked by transformation, preparing us for radical changes in the new millennium. The most important and pivotal transformation underway is a spiritual one, more like a transmutation of our identity from human to divine.

SIGNIFICANCE AND HISTORY OF THE NUMBER 40  

It seems the number 40 carries the energy of change in numerology.  A Facebook friend posted this recently: “The Latin root of the word ‘quarantine’ is ‘forty.’ The official lock-down started March 23 and will likely end May 1st. That is EXACTLY 40 days.” She cited biblical events, such as the 40 days Moses stayed on Mount Sinai to receive the Commandments and the 40 days of his wandering in the wilderness with the children of Israel; and Jesus fasting in the desert for 40 days.  The optimum number of weeks for human gestation is 40, and the rest period for a woman after giving birth is 40 days.  Essentially it is the time needed for preparing a person, or people, to make a fundamental change, to let go of things we no longer need to live fully and move forward into a new beginning in a New Earth. 

TRANSFORMATION

Richard Heinberg sheds light on the process of transformation in MEMORIES AND VISIONS OF PARADISE, characterizing the personal transformation of Jesus and the Buddha as “opening a door between worlds.”

The process of transformation need not be arduous. Indeed, in some respects it is more play than work — though not the competitive, win/lose play of civilized adults, but more the spontaneous, mutually trusting, experimental, and ecstatic play of young children and wild animals. As psychologist O. Fred Donaldson puts it, “Play is nature’s way of triumphing over culture.”  If Paradise is our natural state of being, then the deepest and most compelling force at the core of the collective unconscious is one that is always urging us toward that state of equilibrium. As we deliberately work toward a future characterized by respect and care for Nature and toward the nurturing of love, forgiveness, compassion, and celebration in ourselves and in one another, our conscious efforts resonate with the pattern at the core of our being. Heaven and Nature rush to return to a condition of balance and accord.

It is also true that as we move in the transformational process, we are working against social conditioning that continually tends to divide us both from one another and from the very ground of our own being. Hence, the need for the spiritual quest, which in all its guises is essentially a process of cutting through the crust of ego that prevents us from experiencing and revealing our own innate paradisal character.

This quest is neither new nor unprecedented. It is neither more nor less than the archetypal hero’s journey, identified by Joseph Campbell as being central to every mythic tradition. Every culture remembers exemplary men and women who have accomplished inter­nal transformations, and who have left instructions by which others can do the same. While the details of the instructions may differ, all spiritual exemplars agree on the broad outline of the process. It consists, first, of a withdrawal from the world-as-it-is, and a deliberate act of purification. This is followed by a period of integration within the system of universal spiritual values. The process culminates in a final realization of unity with the ultimate Principle of all that is. While the details of the process are individual, the essential outline of the journey is always the same, as is the goal: Paradise — the realization of oneness with Heaven and Nature.

The heroic quest is fundamentally a symbolic journey, representing the progressive unfoldment of the hero’s transcendent character and destiny. Jesus and the Buddha are figures who accomplished the profound inner transformation by which a door was opened between worlds, and human society was led to a partially or temporarily restored condition. Ultimately, the records of their lives are metaphors for what must occur in the experience of anyone who takes up the quest.

In every hero myth, the first stage in the journey consists simply of hearing and responding to a call. The hero or heroine must realize that the world is in need of healing, and that his or her own actions will make a difference to others. For the Buddha, the call came when he was thirty years of age and first saw sickness, old age, and death. He was so profoundly moved by the suffering he saw that he stole away from his sleeping wife and child to seek the key to liberation from the universal human condition. For Jesus, the first awareness of the call came when he was only twelve years old. He left his parents and spent three days in the temple among the doctors, discussing theology. When his worried parents finally found him, he said simply, “Wist ye not that I must be about my Father’s business?”

As we lift our attention above our conditioned wants and fears long enough to become aware of the purposes of a greater Whole, we suddenly see the possibility that our lives could have significance beyond comfort and self-satisfaction. The call may be faintly sensed, or it may blare. In either case, a conscious decision must be made to either listen or shut it out. To ignore the call is to die to the purposes of life. But to listen and to accept the challenge of the quest requires a willingness to leave behind the ruts established for us by heredity and environment, and to explore unfamiliar territory. We cannot enter Paradise without leaving behind our present cultural or psychic envi­ronment.

The second stage of the quest involves coming to terms with a dragon, demon, or enemy. Seeing suffering, we seek its cause, and causes of human suffering are legion. At the beginning of this stage we may see a dragon that is external to ourselves — an immediate source of injustice and cruelty. We may decide that the dragon is embodied in a philosophy we detest, or in a person whose actions seem to cause others pain. Many people become fixed in this phase of the quest and never proceed further. Their lives are spent battling the demons of the world, which, even when apparently slain, seem to grow new heads and return to torment them again.

As long as we continue battling external demons, we are incapable of fully bringing peace to our world. Eventually, if we remain true to the call — if we continue to listen — we will come to understand that the real dragon is within us: all the problems of our world have been produced by tendencies present in ourselves. Until and unless our internal dragons can be dealt with, even the most valorous external battle cannot fully bear fruit. Some of the great heroes in religious literature seem to have realized this from the beginning. Both Jesus and the Buddha, for example, knew from the outset that the victory they sought was a triumph over their own lower natures. Gandhi, on the other hand, began his career with the belief that the dragon consisted entirely of governmentally enforced racism; only gradually did he come to see his own attitudes and behavior as the battleground for the forces of good and evil.

Once the dragon is recognized as being an internal force, a different kind of battle begins. This stage of the process, in which the hero is wrestling with his own inner demons, doesn’t seem especially paradisal. It involves the exposure of one’s weaknesses and the surrender of personal attachments. Paradoxically, it seems, one can only get to Paradise by being willing to go through hell. But this conflict, too, must come to an end. The resolution of the battle with the inner demon is represented in the story of Jesus’ temptations in the wilderness. Before Jesus began his public ministry, and after he had fasted in the wilderness for forty days, the Devil appeared to him. The Devil first offered Jesus bread, symbolizing personal fulfillment at the physical level; then he challenged Jesus’ authority; and finally he offered the kingdoms of the world, “if thou will fall down and worship me.” But Jesus, refusing physical desire, the need to prove himself, and personal ambition as motives for his behavior, replied, “Get thee hence, Satan!” For him, the demon was gone.

A similar story of the Buddha says that while he was sitting under the Bodhi tree, immediately before attaining enlightenment, he was tempted by the god-demon Mara. Amid both violence and offers of pleasure and power, he simply sat and remained calm, “like a lion seated in the midst of oxen.” Mara and his armies, frustrated, left in defeat.

The dragon or demon can be fully tamed only through consistent inner work over a period of years. Yet, there is an instantaneous quality to the essential transformation that eventually comes: at any time a sudden change of state may occur and Paradise will be present, if only for a moment. The hero tames the dragon not by fighting it, but by refusing to fight it — by facing it, courageously holding steady, and expressing the character of innocence and love. Suddenly, the hero realizes that Paradise has been there all along, unnoticed.

Even after the hero has momentarily achieved paradisal awareness, he must still learn to sustain and communicate that state. From this point on, he is certain that he has known the true and natural condition of human consciousness — the pearl of great price, for which the wise person will sell everything (Matthew 13:46).

After having developed the ability to consistently maintain paradisal consciousness, the hero returns to the mundane world with a healing balm. Having found Heaven, he must share it — which means sharing himself, his state of being. For the individual, the return is the culmination of the journey, but the quest is not complete until the world has been restored.

Richard is interviewed briefly in Michael Moore’s recently released film PLANET OF THE HUMANS, an hour-and-forty-minute documentary update on the present state of our world and our ill-placed hope in biomass, wind turbans and solar panels — well worth your time watching.

Hello Octogenerians! 

On a more personal note, I will join the elder generation of octogenerians and complete my 80th trip around the sun on May 20, 2020. There’s got to be a few 40’s in those numbers, as I have certainly gone through many changes in those eighty years. I have been greatly blessed by many life-long friends and clients over the years.  I thank you for following my blogs and sharing them with your friends.  Feel free to share your thoughts by email. Until my next post,

Be love. Be loved

Anthony   

tpal70@gmail.com

 

Getting Back to Eden, part 4: The Process of Transformation

“In my father’s house there are many mansions.” — Jesus 

The passage above from the Gospel of John (14:2-4) has been a light of hope to many. The Aramaic text may be more likely what Jesus said speaking the language of the people:

“There are many lodgings in my Father’s house, and if not, I would have told you, because I go to prepare a place for you.  And if I go and prepare a place for you, I shall come again and bring you to join me, that where I am you shall be also.  And where I am going, you know, and you know the way.” 

The Teacher had a great love for his disciples, whom he called friends, and desired nothing more than that they should come to know what he knew and experience what he was experiencing.  I note that he said where I am” and not where I will be. He was on Earth in clear view of his disciples speaking with them days after his ordeal with death followed by his resurrection from the tomb, obviously in a transformed body—and I don’t think he was messing with their minds, telling them something that was not possible. As we have come to know over the millennia, transformation is possible and doable, here and now, and the “way,” as he had taken great pains to show them and all of mankind, is unconditional love: “I have only one command: that ye love one another as I have loved you.” And he loved those who came to his light just the way they presented themselves.

He had obviously ascended to a higher mansion in his father’s house, and they were yet feeling their way around on the ground floor trying to make sense of all that had just transpired so violently and unexpectedly, along with the changes they were feeling in their energetic fields just being in their Master’s presence those few years before he “ascended into heaven.” There is much teaching in this story.

The Many Mansions

We move from lower to higher levels of Being as we go through transformation, each level having its own energetic frequency—a transformed or stepped-down frequency of the ONE TONE of LOVE at the highest level of oneness with the Divine. There are those “ascended masters” who have reached that level during their incarnation, never to return again to the physical plane. All of us reincarnate until we learn to master each and every level of consciousness and are ready to ascend—and we cannot ascend from one level to the next without letting go of those coarse elements in the fabric of our outer being that are energized and maintained by the frequency of love specific to the level where we find ourselves—elements that cannot exist in a higher plane and frequency.

A friend, former associate, and colleague in the healing field, Dr. Lawrence Bakur, posted this view and perspective of the current human state on Facebook a few days ago.   

“There are many vibratory dimensions to this world, as well as the worlds of spirit, and each dimension is home to a specific level of love that we each individually carry in our souls. Those with a lower frequency of love cannot live in the higher dimensions as it would “fry their circuits” so to speak.

“I have witnessed this on many occasions when those whose soul condition is one of service-to-self rather than service-to-others are in the presence of a higher love; they tend to go a bit crazy, which can manifest in childish rebelliousness or in extreme cases, anger and violence. What is happening is that the fire of love is confronting the emotional damage of their souls and in a sense they are writhing in pain to the extent that they resist. Of course, this Love can also free their souls and lift them up if they so choose.

“This is what I see taking place in the world today. There truly is a spiritual battle happening between the forces of light and the forces of darkness that fear being brought into the light. In fact, they are kicking and screaming, plotting and planning to maintain their power even as they are in the process of being left behind, depending on their choices.

“I’m reminded of the words of Moses to the Israelites who were caught between Pharaoh and the Red Sea: “Stand still and see the salvation of the Lord.” Not that we simply sit back and relax. No, there may be many things to be done. But we can rest in the knowing that the victory is at hand. Why? Because Love conquers all and is absolutely unstoppable. In my own awareness of what’s happening on the planet, it’s picking up speed and those that fight it will not succeed. The Red Sea will part once more.”

And the miracle of salvation occurs by being at the right place at the right time when the sea of consciousness parts to reveal the Way across the threshold to a higher ground of being, a new and freeing perspective. In a word, a higher level of consciousness—a “new heaven.”

“And I saw a new heaven and a new earth, for the first heaven and the first earth were passed away; and there was no more sea. And I John saw the holy city, new Jerusalem coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, Behold the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes, and there shall be no more death, neither sorrow or crying, neither shall there be any more pain: for the former things are passed away.” (Rev. 21:1-4)

The “holy city” and “new Jerusalem” symbolize the purified and sanctified state of human consciousness, absorbed into and reunited with Divine Consciousness in the final phase of the Restoration, at which point there will be “no more sea” of separate and isolated human consciousness, but only the dry land of a New Earth emerging from the Unified Field of Consciousness awaiting our care and stewardship. 

I love how Lawrence articulates the essences-of-the-Moment in the transformation process of the Body of Man as we enter a particularly intense culminating phase in the cycles of the Restoration of Man to God.

In those five words is defined the underlying meaning and purpose of human life on Earth down through the ages since the Fall of Man from his position in Eden as the “conveyor of spirit to earth” and administrator of creation, as my poet friend Don Hynes wrote in a recent comment on my last post: 

“I would only add that man restored is to God, becoming the conveyor of Spirit to the earth. Stewardship describes behavior but this time of revelation is calling for the return of the real meal deal!  The fall could be described as spiritual man falling into the creation. Divine man was to administer the creation, not be subject to it. Without the return to that position good works in the earth won’t matter, despite the good intentions.  I’m trying to elevate the position of Spiritual man without denigrating earth stewardship or the good works Richard (Heinberg) outlines.”

A Lesson in Mastery

Lawrence’s words bring up a memorable incident from my earlier years of attending professional workshops and seminars. I recall an encounter I had with my spiritual mentor at a time when he was apparently in the process of coming forth, just weeks before he made his transition from this earthly plane. I had just arrived to attend one of his symposiums when I met up with him and extended my hand to greet him.  He had already seen me approaching and, as he always did, was looking through my eyes into my heart, which was full of love for him and eagerness to hear him speak again.  As I approached and entered his immediate atmosphere, I was stopped by what seemed to be an invisible wall.  His dense, refined spiritual substance had completely enveloped his body, forming a protective shield around him.  I think he saw what was happening and lowered his frequency so that he could receive me just as I was.

For me it was a lesson in true mastery: meeting people at the level where the are in their journey, uncon-ditionally and without judgement, and not requiring them to meet me where I am.  It was also an exemplary reminder not to shine my light into the eyes of others but rather to shine it on the path to light the Way of transformation. He was a true master and beloved friend, the kind of teacher that appears when the student is ready. And apparently I was ready for enlightenment.

This has been a fruitful meditation for me, as I trust it has been for you. Until my next post in this series, in which I will share another excerpt from Richard Heinberg’s MEMORIES AND VISIONS OF PARADISE,

Be love. Be loved.

Anthony
tpal70@gmail.com

Getting Back to Paradise, part 3: The New Paradisal Culture

Our Home among the stars¹

“Paradise exists in the eternal present as an image expressing our deepest sense of what is right and true about ourselves.” 

According to a recent pulse taken, only about 7% of us want things to go back to “normal.” The thing is, the state of the world was anything but normal before this pandemic.  What we all long for, I believe, consciously or unconsciously, is to return Home, to return to the Garden of Paradise. 

Richard Heinberg envisions our return to the Garden not as going back to Eden as it was in the beginning of Creation, but going forward to a totally New Heaven and a totally New Earth with a totally new culture seeded and born out of a renewed and transformed consciousness.  I think you will enjoy sharing his vision in this excerpt from Chapter 12 of MEMORIES and VISIONS of PARADISE.

THE NEW CULTURE

Christian fundamentalists believe that apocalypse is inevitable. Social activists and utopians, on the other hand, believe that we can avoid Armageddon by making a gradual and peaceful transition away from the attitudes and assumptions of modern industrial civilization and toward a regenerative, peaceful way of life. According to the latter view, apocalypse will come only if we refuse to work, consciously and collectively, toward the constructive reform of our present institutions.

But whether humanity is headed toward peaceful transition or apocalyptic purification, the course of action for those who are committed to a paradisal outcome is the same: to deliberately begin to plant the seeds of a new culture based on universal spiritual values. A peaceful transition may be preferable to humanly engineered cataclysm, but it can only come about as the result of changes in the attitudes and actions of individuals. However, if a period of global purification is somehow inevitable, the mass of humanity will require models of wholeness and stability toward which to orient as upheavals occur, if there is to be anything to build upon after the period of purification is over. 

As Marilyn Ferguson, Willis Harman, and other keen observers of social trends have been telling us for the past decade, the seeds of a new culture are already appearing.  This new culture is not the plan of any specific human organization or agency, but rather is arising spontaneously in a thousand unpredictable ways through the efforts of people who in most instances have no idea of the intercon­nectedness — much less of the mythic or archetypal implications — of their actions.

One such seed is represented in widespread and increasing interest in ecology and environmentalism. While many people’s concern for environmental issues may be motivated simply by self-interest — the desire to escape disaster — the contemplation of the interrelatedness of Nature’s systems seems inevitably to trigger radically new views of our proper relationship with the rest of the biosphere.

As we become aware of the implications of the basic principles of ecology, inherited attitudes of exploitation tend to give way to attitudes of cooperation and stewardship. Ultimately, people who embrace environmentalism seem to be drawn back to the ancient view that the Earth is not here merely to satisfy human needs and desires; rather, that we human beings are here to nourish and steward the Earth.

Another portent of the kind of creative change that might lead to the emergence of a new paradisal culture is a burgeoning interest in native religions and comparative mythology. The word religion itself comes from the Latin religare, meaning “to bind back.” Religion has always been humanity’s way of seeking to recover something that has been lost. It is the expression of a universal yearning for a state of innocence and completeness — a state projected into the past, the future, or another dimension of existence, but nonetheless always felt to be real and innate, though somehow removed from our ordinary experience.

The object of religion is always the recovery of the divine presence and the return of the miraculous world of Paradise. The new spiritual revival of the past two decades seems to be directed toward the very essence of the religious experience. While drawing upon existing Native American, mystical Christian, Sufi, and Buddhist traditions (among others), its ultimate goal is a resurgence of the spirit from which all systems of revelation derive their meaning.

The kinds of fundamental changes in values and attitudes that we are considering tend to occur first in the details of people’s lives, and are only later reflected in public policy. In their most intimate relationships, for example, many people are discovering what it is to move from a dominant/submissive mode based on need and fear toward one of partnership based on a shared sense of higher purpose.

In their worldly vocations, people are finding that old values and motives centered on economic necessity and the competitive drive are stressful and unfulfilling.As the innate desire to uplift, bless, and nourish gains prominence, many people are changing careers, often trading a larger salary for a more satisfying means of contributing to the lives of others.

For some, this change of values is subtle; for others, the paradisal quest becomes an all-embracing passion. As noted in an earlier chap­ter, thousands of utopian communities have been founded during the last twenty years, particularly in North America. Many of these com­munities are virtual green-houses for the germination of the seeds of the new culture, fostering pioneering lifestyles based on ecological awareness, new patterns of relationships, and new ways of revealing and acknowledging the sacred. Such communities provide a means of exploring change through the total commitment of the time and resources of the people involved. 

Ultimately, however, any individual action or social movement that furthers the values of oneness, peace, and respect for natural processes represents a seed of the new culture.  As yet, we probably cannot know in any detail what the new culture will look like when and if the transition has been made. Certainly, it will not be an exact reproduction of the original earthly Paradise.

Regardless of whether our sojourn into egocentric conscious­ness was necessary to our evolution or merely a tragic error, we have learned a powerful lesson from the experience. We may return to innocence, but it will not be the same innocence we would have known had the Fall never occurred.

Neither can we accurately predict the nature of the new culture merely by extrapolating present trends: the developments we have just considered may be leading in the direction of a renewed paradisal state, but they are as yet mere seeds. By any standard, the magnitude of the transformation required in order for humanity as a whole to return to an integrated, regenerative mode of being is immense. We have barely begun the process.

Realizing Paradise

Paradoxically, while the transition to the new culture is a project of vast proportions, it is likely to be accomplished only through changes in the attitudes and values of individual men and women — changes that may be virtually invisible to society as a whole. How, then, can you and I actually go about making these changes in our outlooks and behavior so as to realize Paradise in our own lives here and now, and thereby contribute to the creation of the new culture? 

Civilization is built of compromises and trade-offs. Daily, we com­promise integrity, intimacy, empathy, and honesty for a thousand seemingly worthwhile reasons, and we feel supported in doing so by the example and encouragement of others.

We have made our lives complex and abstract. We seem to live to serve our laborsaving de­vices. Many of us are willing to trade a large proportion of our waking hours to work at what may be intrinsically meaningless jobs in return for economic power. At some point we must ask whether all these trade-offs are really justifiable.

Returning to Paradise requires that we examine our lives honestly, and, when we find ourselves acting in ways that contradict our deepest values, that we change direction — not going backward toward some mythic past, but moving inward toward our highest vision of love and truth.

We must be willing to withdraw from participation in the mechanisms of the human world as it is as we learn to simplify, sanctify, and celebrate every aspect of life.

We see this happening the world over today.  People simplifying their lifestyles, meditating and setting up altars in their homes to sanctify their consciousness, celebrating life in all its wonders.  In the midst of all this pandemic turmoil, angels are coming forth through human hearts and shining the Light of Love in the world darkened by fear and uncertainty, and threatened by environmental and economic collapse.  The old is passing away as the new is being born.  

As I sat out with my wife in our paradisal back yard this evening, I felt a powerful wave of profound peace move through my body and across the entire globe.  I feel it even now as I write. Something of cosmic proportion is happening in our solar Entity, in the Earth and in the body of Humanity.  It’s a good time to be alive and awake on the planet.  Until my next post,

Be love. Be loved.

Anthony

tpal70@gmail.com

¹While this image is dramatic, the moon is actually more than 1/4 the size of Earth.

World View in the 21st Century

There are more things in heaven and earth Horatio Than are dreamt of in our philosophy. —Shakespeare’s Hamlet

Anima Mundi

Lest we allow our world view be shaped by scientists’ shallow materialistic view of a disenchanted universe, let us remember that the Earth is a living, breathing entity with a soul.  It is the human species that has become disenchanted with its home among the stars by maintaining a materialistic view of the Earth, along with the entire Universe, a view that has turned living, soulful matter into potential resource to be harvested and ripped from the bowels of Earth—with eyes now on her sister planets—and used to build, power and feed a civilization that has overrun its boundaries in an exponential explosion of population, with its towering skyscrapers, sprawling subdivisions, and commercial and industrial complexes.

The good Earth is burdened with concrete plastered all over her fertile, breathing soil, and with structures fabricated of iron and steel erected to refine oil and minerals drilled and dug up from her bowels to pave the way for commercial traffic and to fuel the engines of “progress,” a progress designed to enrich the few on the backs of the many.  It hurts my heart to watch the cold, rigid iron and concrete paraphernalia of the oil industry intrude upon the wet and tender marshlands here in the South. Not a very pretty sight.

But “It’s what it is,” to borrow a coded line from The Irishman used to order a “hit”on some expendable gangster. We have reason to suspect our species may be expendable, seeing as how we are so susceptible to plagues such as the current outbreak of the coronavirus. Richard Tarnas paints a rather bleak and ominous picture of the modern world view in COSMOS AND PSYCHE:

The disenchanted cosmos impoverishes the collective psyche in the most global way, vitiating its spiritual and moral imagination—“vitiate” not only in the sense of diminish and impair but also in the sense of deform and debase.  In such a context, everything can be appropriated. Nothing is immune. Majestic vistas of nature, great works of art, revered music, eloquent language, the beauty of the human body, distant lands and cultures, extraordinary moments of history, the arousal of deep human emotion; all become advertising tools to manipulate consumer response. For quite literally, in a disenchanted cosmos nothing is sacred. The soul of the world has been extinguished: Ancient trees and forests can then be seen as nothing but potential lumber; mountains nothing but mineral deposits; seashores and deserts are oil reserves; lakes and rivers, engineering tools. Animals are perceived as harvestable commodities, indigenous tribes as obstructing relics of an outmoded past, children’s minds as marketing targets. At the all important cosmological level the spiritual dimension of the empirical universe has been entirely negated, and with it any publicly affirmable encompassing ground for moral wisdom and restraint. The short term and the bottom line rule all. Whether in politics, business, or the media, the lowest common denominator of the culture increasingly governs discourse and prescribes the values of the whole. Myopically obsessed with narrow goals and narrow identities, the powerful blind themselves to the larger suffering and crisis of the global community.

In a world where the subject is experienced as living in—and above and against—a world of objects, other peoples and cultures are more readily perceived as simply other objects, inferior in value to oneself, to ignore or exploit for one’s own purposes, as are other forms of life, biosystems, the planetary whole. Moreover, the underlying anxiety and disorientation that pervade modern societies in the face of a meaningless cosmos create both the collective psychic numbness and a desperate spiritual hunger, leading to an addictive, insatiable craving for ever more material goods to fill the inner emptiness and producing a manic techno-consumerism that cannibalizes the planet. Highly practical consequences ensue from the disenchanted modern world view. . . .

Defined in the end by its disenchanted context the human self too is inevitably disenchanted. Ultimately it becomes, like everything else, a mere object of material forces and efficient causes: a sociobiological pawn, a selfish gene, a meme machine, a biotechnoligical artifact, an unwitting tool of its own tools. For the cosmology of a civilization both reflects and influences all human activity, motivation, and self-understanding that take place within its parameters. It is the container for everything else.”

The point Tarnas makes throughout his book is that we create our cosmology in our psyche and project that image out into the cosmos. We see the cosmos and our world not as they are but as we are. 

Now is the time to remember our immortal Identity in Spirit and let go of our mortal identity in form; identity in transcendent Reality beyond and encompassing our humanity. The Spirit of God is moving upon the face of the sea of our collective consciousness commanding: “Let there be Light.”  We are the Light-bearers for our world.  It is the Spirit of God that inspires and enchants the cosmos.  The presence of God, however, is not enough to lift the human psyche out of its fear, hatred and despair.  Spirit needs to be expressed to be known. To have love in one’s heart is not sufficient. Love must be expressed, in words, with feeling and with action.

Cosmological Context for the 21st Century

Changing gears now, let’s have a look at what we may expect from the planetary configurations this century according to Richard Tarnas’ research. 

For my readers who are not familiar with astrological terms for planetary alignments, here is a crash course. Planets in conjunction are lined up on the same side of the earth; in opposition on opposite sides; square alignments are at 90°; sextile at 60°; and trine at 120°.

Tarnas writes: (Emphasis mine)

We have discussed the various upcoming dynamic or hard-aspect alignments of the outer-planet cycles. There still remain the trines and sextiles of these cycles. Of these, by far the most significant is the century-long Neptune-Pluto sextile, which began in the mid-twentieth century and will continue until near the middle of the twenty-first. This long sextile takes place once each five-hundred-year Neptune-Pluto cycle, beginning about a half-century after the conjunction. Its unusual duration results from Pluto’s eccentric 248-year orbit, which twice each Neptune-Pluto cycle brings it close to and, briefly, even inside Neptune’s orbit—the first time as a sextile, the second as a trine. Historically, such sustained sextile or trine alignments of Neptune and Pluto have coincided with long epochs in which a certain profound evolution of consciousness appears to be propelled and sustained in a gradual, harmoniously unfolding manner, moving beneath and through the fluctuations and crises that might occur at a more immediate empirical level. The grand trine of Uranus, Neptune, and Pluto in the 1760’s and 1770’s cited in the previous chapter, which coincided with the peak of the Enlightenment, the birth of Romanticism, and the beginning of the American Revolution, occurred as part of the most recent much longer Neptune-Pluto trine of the eighteenth century. These century-long epochs generally seem to impel the collective experience of a more confluent relationship between nature and spirit, between evolutionary and instinctual forces (Pluto) and the spiritual resources and idealistic aspirations of the pervading cultural vision (Neptune). The archetypal dynamics involved characteristically provide, at an almost subterranean level in the collective psyche, a sustained stabilizing impulse.

This particular category of alignment has special significance: first, because it involves Neptune and Pluto, the two outermost planets; and second, because it lasts longer than any other planetary alignment. The current sextile is also historically noteworthy because of its role in the larger cyclical movements of all three outermost planets, since it coincided with the first Uranus-Pluto and Uranus-Neptune conjunctions to occur after the Neptune-Pluto conjunction of the 1880-1905 period. From a long-term historical perspective, therefore, we are living today at the moment when all three of these cycles, the largest planetary cycles known to us, have just completed their conjunctions in succession, marking the full initiation of the corresponding archetypal dynamics for the next several centuries.

If we consider, then, the unfolding cycles of the three outermost planets, taking into account the current alignment between Neptune and Pluto, the number of years since the most recent Neptune-Pluto conjunction a century ago, and the completion of the subsequent Uranus-Pluto and Uranus-Neptune conjunctions of the 1960’s and 1990’s, respectively, our present moment in history is most comparable, astronomically, to the period exactly five hundred years ago with which we began the book: the era that brought forth the birth of the modern self during the decades surrounding the year 1500. This too was an epoch of extraordinary turbulence and uncertainty, and also of great cultural creativity and dynamism. It was the moment of the High Renaissance of Leonardo and Michelangelo, Erasmus and Thomas More, in the immediate aftermath of PicodelIa Mirandola’s new vision of human possibility in the Oratia and Ficino’s Platonic Academy in Florence-a period shaped by the rapid spread of a powerful new medium of universal communication, the printed book; the first expeditions to a vast new world that, at enormous human and ecological cost, led to the opening of the global community to itself; and the immense spiritual and cosmological transformations, still unfolding, represented by Luther’s start of the Reformation and Copernicus’s conceiving of the heliocentric hypothesis.

Our postmodern age of ceaseless flux and irresolvable complexity, for all its metaphysical disorientation, and despite the collective entrancement produced by the mass media and corporate marketing, has nevertheless brought forth new conditions and possibilities that could prove invaluable for our future. As a result of the many extraordinary changes—cultural, psychological, spiritual—that have unfolded in the past half-century, the collective psyche has undergone a pervasive and in certain respects deeply benign transformation that cannot easily be measured and yet, for all its subtlety, is no less pregnant with historical significance. The rapid dissemination during this era of a fundamental new openness to the perspectives and realities of different cultures, eras, religions, races, classes, genders, sexual orientations, age groups, even different species and forms of life has been an essential characteristic of our time. It is perhaps not too much to say that, in this first decade of the new millennium, humanity has entered into a condition that is in some sense more globally united and interconnected, more sensitized to the experiences and suffering of others, in certain respects more spiritually awakened, more conscious of alternative future possibilities and ideals, more capable of collective healing and compassion, and, aided by technological advances in communications media, more able to think, feel, and respond together in a spiritually evolved manner to the world’s swiftly changing realities than has ever before been possible.

 All of this is, of course, occurring below the radar of the mass media. To paraphrase Shakespeare’s line from Hamlet: There are more things in heaven and earth than are reported by the media.  There is a saying about the content guidelines for media coverage: “If it bleeds it leads. If it tells it sells.”

Attunement with the material world has kept human beings earthbound in a “dust-to-dust” mindset.  We are called to a Light-to-Light level of consciousness and to a greater awareness of being more than “only human.”

Consumed by Fire 

There is a groundswell of spiritual awakening that’s been growing since the 1960’s.  Many who have sufficient resonant substance are being drawn by Love to find attunement with the Tone sounding in the center of our Milky Way Galaxy where the design for a New Earth is established in a New Heaven.  With the current cosmic configuration of stars and planets in our solar system and galaxy, we have the support of the entire Universe to move to a higher dimension and to transform our world by the fire of love into a Paradise—the topic of my next blog series.  Until then,

Be love. Be loved.

Anthony

tpal70@gmail.com  

 

 

Planetary Archetypes . . . . . . . . . . Man in a Cosmic Context

Out beyond ideas of wrongdoing and rightdoing there is a field. I’ll meet you there. When the soul lies down in that grass the world is too full to talk about….  Rumi

Thank you, Rumi, for your rumination. The world is indeed too full to talk about, so I will simply write about it.  In this series, I’ve been considering the history of archetypes and its parallel evolution with that of human consciousness. The source of my research is Richard Tarnas’ epic book COSMOS AND PSYCHE, which I am finding incredibly fascinating and enlightening a read and study.  

In the previous post I shared Tarnas’ research into the history and evolution of the concept of archetypes and how human consciousness has evolved with it, as though the archetypes and human psyche are intimately blended and impacted by one another. (It may well be that the human psyche itself is the originator of the concept of archetypes.)  In this post, I will share the planetary aspects of the author’s perspective gained in his exhaustive and detailed research.

Listen to the Message of the Planets Aligned

It is not by happenstance that this material has come into my hands just prior to the time of the current planetary alignment, which will end on February 20th, two days before this post will be published. My consciousness is attuned to the energetic messages being transmitted to Earth at this pivotal and chaotic time when the most powerful person in man’s world is about to be chosen by the citizens of the United States of America—who are divided amongst themselves with fear and hatred governing hearts and minds. There is an encoded message for us in the music streaming from these aligned spheres, and one message I am hearing is

“Nothing is wrong. Everything matters. Let not your hearts be troubled. Let love fill them and radiate without concern for results.” 

As I write, I am aware that some of my readers may not have space in their minds and hearts to think and care much about these cosmic events. There is so much to keep up and deal with in our lives these days. And with one’s “nose up against the grindstone,” so-to-speak, one is understandably oblivious to the larger drama of life taking place in the cosmic context.  I say this not in judgment or criticism but with compassion for the busy human state. For reasons that are emerging even as I write, these larger events taking place in our cosmic habitat have projected themselves into my consciousness for consideration at this time.  So I will indulge them and give them due consideration—and I do welcome and appreciate comments and feedback from my readership, which fluctuates up and down with the subject matter.  Currently it’s up, so I’ll keep moving with this consideration—the next one already presenting itself in the back of my mind and having something to do with myths and memories of Paradise.  Hmm, sounds inviting.

Asking your forbearance, I burden you once again with an excerpt from COSMOS AND PSYCHE for your consideration and, hopefully, your edification and intellectual pleasure.  My mind loves to be engaged by truth—not that what follows is true at all levels, as there is always a higher truth.  This author writes from a higher level of consciousness than simply scientific and mental. It’s his spiritual perspectives, which he shares amidst all the astronomical and astrological data, that draws me to his writings—and to sharing them here. (Emphasis mine) 

PLANETARY ARCHETYPES

The astrological thesis as developed within the Platonic-Jungian lineage holds that these complex, multidimensional archetypes governing the forms of human experience are intelligibly connected with the planets and their movements in the heavens. This association is observable in a constant coincidence between specific planetary alignments and specific archetypally patterned phenomena in human affairs. . . . It does not appear to be accurate to say that astrologers have in essence arbitrarily used the mythological stories of the ancients about the gods Jupiter, Saturn, Venus, Mars, Mercury, and the rest to project symbolic meaning onto the planets, which are in actuality merely neutral material bodies without intrinsic significance [I cannot agree with Tarnas here, as all material forms, especially the planets, have spiritual, or vibrational, significance.] Rather, a considerable body of evidence suggests that the movements of the planets named Jupiter, Saturn, Venus, Mars, and Mercury tend to coincide with patterns of human experience that closely resemble the character of those planets’ mythical counterparts. That is, the astrologer’s insight, perhaps intuitive and divinatory in its ancient origins, appears to be fundamentally an empirical one. This empiricism is given context and meaning by a mythic, archetypal perspective, a perspective that the planetary correlations seem to support and illustrate with remarkable consistency. The nature of these correlations presents to the astrological researcher what appears to be an orchestrated synthesis combining the precision of mathematical astronomy with the psychological complexity of the archetypal imagination, a synthesis whose sources seemingly exist a priori within the fabric of the universe.

Here is where the distinction between the ancient philosophical (Platonic) and the modern psychological (earlier Jungian) conceptions of archetypes becomes especially relevant.  Whereas the original Jungian archetypes were primarily considered to be the basic formal principles of the human psyche, the original Platonic archetypes were regarded as the essential principles of reality itself, rooted in the very nature of the cosmos.  What separated these two views was the long development of Western thought that gradually differentiated a meaning-giving human subject from a neutral objective world, thereby locating the source of any universal principles of meaning exclusively within the human psyche. Integrating these two views (much as Jung began to do in his final years under the influence of synchronicities), contemporary astrology suggests that archetypes possess a reality that is both objective and subjective, one that informs both outer cosmos and inner human psyche, “as above, so below.” 

In effect, planetary archetypes are considered to be both “Jungian” (psychological) and “Platonic” (metaphysical) in nature: universal essences or forms at once intrinsic to and independent of the human mind, that not only endure as timeless universals but are also co-creatively enacted and recursively affected through human participation. And they are regarded as functioning in something like a Pythagorean-Platonic cosmic setting, i.e., in a cosmos pervasively integrated through the workings of a universal intelligence and creative principle. What distinguishes the contemporary astrological view is the additional factor of human co-creative participation in the concrete expressions of this creative principle, with the human being recognized as itself a potentially autonomous embodiment of the cosmos and its creative power and intelligence. 

In Jungian terms, the astrological evidence suggests that the collective unconscious is ultimately embedded in the macrocosm itself, with the planetary motions a synchronistic reflection of the unfolding archetypal dynamics of human experience. In Platonic terms, astrology affirms the existence of an anima mundi informing the cosmos, a world soul in which the human psyche participates as a microcosm of the whole. Finally, the Platonic, Jungian, and astrological understandings of archetypes are all complexly linked, both historically and conceptually, to the archetypal structures, narratives, and figures of ancient myth. Thus [Joseph] Campbell’s famous dictum: 

It would not be too much to say that myth is the secret opening through which the inexhaustible energies of the cosmos pour into human cultural manifestation. 

. . . .  For conceptual clarity, then, when we consider the meaning and character of each planetary archetype in the following chapters, it will be useful to understand these principles in three different senses: in the Homeric sense as a primordial deity and mythic figure; in the Platonic sense as a cosmic and metaphysical principle; and in the Jungian sense as a psychological principle (with its Kantian and Freudian background)—-with all of these associated with a specific planet.

For example, the archetype of Venus can be approached on the Homeric level as the Greek mythic figure of Aphrodite, the goddess of beauty and love, the Mesopotamian Ishtar, the Roman Venus. On the Platonic level Venus can be understood in terms of the metaphysical principle of Eros and the Beautiful. And on the Jungian level Venus can be viewed as the psychological tendency to perceive, desire, create, or in some other way experience beauty and love, to attract and be attracted, to seek harmony and aesthetic or sensuous pleasure, to engage in artistic activity and in romantic and social relations. These different levels or senses are distinguished here only to suggest the inherent complexity of arche­types, which must be formulated not as literal concretely definable entities but rather as dynamic potentialities and essences of meaning that cannot be localized or restricted to a specific dimension.

Finally, alongside this essential multidimensionality of archetypes is their equally essential multivalence. The Saturn archetype can express itself as judgment but also as old age, as tradition but also as oppression, as time but also as mortality, as depression but also as discipline, as gravity in the sense of heaviness and weight but also as gravity in the sense of seriousness and dignity. Thus Jung:

The ground principles, the archai, of the unconscious are indescribable because of their wealth of reference, although in themselves recognizable. The discriminating intellect naturally keeps on trying to establish their singleness of meaning and thus misses the essential point; for what we can above all establish as the one thing consistent with their nature is their manifold meaning, their almost limitless wealth of reference, which makes any unilateral formulation impossible.

This discussion is directly relevant to the outcome of our earlier consideration of free will and determinism in astrology. If I may summarize that thesis in a single statement: It seems to be specifically the multivalent potentiality that is intrinsic to the planetary archetypes—their dynamic indeterminacy—that opens up ontological space for the human being’s full co-creative participation in the unfolding of individual life, history, and the cosmic process. It is just this combi­nation of archetypal multivalence and an autonomous participatory self that engenders the possibility of a genuinely open universe. The resulting cosmological metastructure is still Pythagorean-Platonic in essential ways, but the relationship of the human self and the cosmic principles has undergone a metamorphosis that fully reflects and integrates the enormous modern and postmodern developments.

Our philosophical understanding of archetypes, our scientific understanding of the cosmos, and our psychological understanding of the self have all undergone a profound evolution in the course of history, and they have done so in complexly interconnected ways at each stage in this development. Our experience of all these has evolved, century by century, and thus our theories have as well.

Theories abound in the mind-made world, but they only tend to confuse rather than clarify understanding. The questions I ask are: “Who is it that is trying to understand? And what self?”  It seems that the self who is looking IS the self who are trying to “psychologically” understand.  However, as we know, a state cannot observe itself.  I am reminded of words attributed to Saint Francis:  “What you are looking for is who is looking.”

There is one final excerpt I wish to share from Richard Tarnas’ book in which he speaks to where we are now in the 21st century relative to a century-long planetary configuration.  I think you will enjoy his take on the archetypal profile presently at play in the human psyche shaping human behavior and global events.

In the next series I will do my best to offer clarification and enlightenment from a higher perspective. Until then, I greet you in Rumi’s field “beyond ideas of wrongdoing and rightdoing.” 

Be love. Be loved.

Anthony

Email: tpal70@gmail.com

 

 

 

 

 

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